The Garden Tomb is a famous and beautiful site located in east Jerusalem, believed by many to be the garden and sepulchre of Joseph of Arimathea and therefore possibly the spot where Jesus Christ was resurrected (Book of John 19:38-42). 
Today, it is owned and managed by The Garden Tomb of Jerusalem Association, a Christian non-denominational philanthropy organization from the United Kingdom.

 

Four suggested reasons why it was named Golgotha or "Skull".

(1) Skulls were found lying on that specific spot, therefore, it was presumed to be a place of public execution. Most assume that it began during the time of Jerome (346–420 AD), who refers to (3), to condemn it, and says that “outside the city and without the gate there are places wherein the heads of condemned criminals are cut off and which have obtained the name of Calvary — that is, of the beheaded.”  Other writers later adopted this view as well. Contrary to this belief, there is no evidence that there was any dedicated spot for Jewish executions in the 1st century, and if there were, the corpses could have been allowed burial (Mt 27:58; Jn 19:38), in conformity with Jewish law (Dt 21:23) and with normal customs (Josephus, BJ, IV, v, 2).

(2) A more popular view  is that the name was given because of the skull-like shape of the hill. However, there isn't any evidence from Greek writers or from the Gospels that the crucifixion occurred on a raised place at all. Indeed Epiphanius (4th century) says: “There is nothing to be seen on the place resembling this name; for it is not situated upon a height that it should be called (the place) of a skull, answering to the place of the head in the human body.” It is true that the tradition embodied in the name Mons Calvary appears as early as the 4th century, and is materialized in the traditional site of the Crucifixion in the church of the Holy Sepulcher, but that the hill was skull-like in form is quite a modern idea. Guthe combines (2) and (3) and considers that a natural skull-like elevation came to be considered, by some folklore ideas, to be the skull of the first man. One of the strangest ideas is that of the late General Gordon, who thought that the resemblance to a skull lay in the contours of the ground as laid down on the ordinance survey map of Jerusalem.

The oldest arched city gate in the world is in the Ashkelon National Park, located in the heart of the Old City (of Ashkelon). 

Surrounded by beauty and lush lawns, this site is by the seaside and bordered by an ancient dike that was built by the Canaanites to guard against raiders. It is believed that the arched gate dates back to 1,850 BCE.

There are other ruins found in the park that include a Roman basilica and city hall dating back to the time of Herod.

 

 

Ashkelon was an important and large seaport of ancient Canaan, one of the cities of Philistia. The name, possibly related to be from the ancient Hebrew root šql, “to weigh,” and could be refer to the city’s economic role.

Ashkelon is located on the southern coast of Israel, in a strategic position along the coastal highway, the Via Maris. Today, the ancient ruins are part of Ashkelon National Park, distance of 16 km north of Gaza, 64 km south to Tel Aviv.

Inhabited since at least 3000 BC, Ashkelon was under Canaanites until 1270 BC, after it was under Philistines rule, Phoenicians, Jews, Greeks, Romans, Byzantine Christians, Muslims, and Crusaders.

In the Bible Ashkelon is listed as one of the five major Philistine cities, the Philistine Pentapolis (Josh. 13:3; 1 Sam. 6:17). According to Judg. 1:18 Judah took but could not hold Ashkelon. At Ashkelon Samson killed and stripped the corpses of 30 men in order to make good on a wager (Judg. 14:12, 19). In his elegy for Absalom and Saul David refers to Ashkelon (2 Sam. 1:20). The majority of biblical references to Ashkelon are in prophetic oracles against Philistia (e.g., Jer. 25:20).

Ashkelon ask′ke-lon (AV Eshkalon, esh′ka-lon (Eshkalonites; Josh 13:3); Askelon, as′kĕ-lon (Jgs 1:18; 1 Sa 6:17; 2 Sa 1:20); אַשְׁקְלוֹן; modern Askelan): A maritime town between Jaffa and Gaza, one of the five chief cities of the Philistines. The Ashkelonites are mentioned by Joshua (Josh 13:3), and the city was taken by the tribe of Judah (Jgs 1:18). One of the golden tumors (AV “emerods”) sent back with the ark by the Philistines was from Ashkelon (1 Sa 6:17). David couples Ashkelon with Gath in his lament over Saul and Jonathan (2 Sa 1:20) indicating its importance, and it is joined with Gaza, Ashdod and Ekron in the denunciations of Amos (1:7,8). It is referred to in a similar way by Jeremiah (Jer 25:20; 47:5,7). Zephaniah (2:4,7) speaks of the desolation of Ashkelon and Zechariah announces the fear of Ashkelon on the destruction of Tyre (9:5). The city is mentioned in the Tell el-Amarna Letters, and a certain Yitia is referred to as king. It revolted against Rameses II and was subdued, and we have mention of it as being under the rule of Assyria. Tiglath-pileser III names it among his tributaries, and its king, Mitinti, is said to have lost his reason when he heard of the fall of Damascus in 732 BC. It revolted in the reign of Sennacherib and was punished, and remained tributary to Assyria until the decay of that power. In Maccabean times we learn of its capture by Jonathan (1 Macc 10:86; 11:60, RV “Ascalon”). Herod the Great was born there (BJ, III, ii, 1 ff). In the 4th century AD it was the seat of a bishopric. It became subject to the Moslems in the 7th century and was taken by the Crusaders. It was taken in 1187 by Saladin, who dismantled it in 1191 to make it useless to Richard of England, into whose hands it was expected to fall. Richard restored it the next year but it was again destroyed by Saladin. It was an important fortress because of its vicinity to the trade route between Syria and Egypt.

“Ashkelon,” ISBE, paragraph 5093.

Ashkelon and the Ark

“And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home: And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods. And the kine took the straight way to the way of Bethshemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Bethshemesh. And they of Bethshemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it. And the cart came into the field of Joshua, a Bethshemite, and stood there, where there was a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD. And the Levites took down the ark of the LORD, and the coffer that was with it, wherein the jewels of gold were, and put them on the great stone: and the men of Bethshemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD. And when the five lords of the Philistines had seen it, they returned to Ekron the same day. And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one; And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of country villages, even unto the great stone of Abel, whereon they set down the ark of the LORD: which stone remaineth unto this day in the field of Joshua, the Bethshemite.”

1 Samuel 6:10–18 KJV

The Desert of Paran is one of the places the Israelites spent part of their 40 years of wandering after the Exodus.  The Paran plateau contains a lot of gravel due to the lack of rain and is located in the central-east part of the Sinai Peninsula. 

 

If the biblical accounts described in the books of Exodus and Numbers have a historical relate, and if indeed an exodus from Egypt took place with stops at Mount Horeb and Kadesh-barnea, the chronological context may refer only to the phase BAC IV, around 2350-2000 BC.

Mount Karkom was a primary sacred mountain in that period, and the topography and archaeological evidence of its plateau reflect the location and scenario of the biblical Mount Sinai relates.

The problem of the chronology of exodus can exist only if one accepts that an exodus might indeed have taken place. There is however a question on the age of the myth or of the various elements included in the narration. Some of them may be late, some may be early. The earliest possible date of reference is obviously relevant for any historical reconstruction. Of course if one could demonstrate that nothing of the story of exodus could be earlier than the Iron age, this could have an impact in the historical reconstruction. Likewise, if it could be demonstrated that some elements of the story are consistently older, another base of historical reconstruction would become possible.

But Raamses, as a geographical area, is mentioned also in the book of Genesis, with reference to an epoch that all the exegetics would agree must have been well before the XIII century BC. The name of Raamses, in the book of Exodus and in that of Genesis, emerges as a geographical indication: it indicates the site where, according to tradition, the Hebrews were in Egypt. It is not necessarily the same name that the site must have had at the epoch of the Patriarchs or at the time of Moses. This is true also for the other names that the Bible uses in an anachronistic way. For example, “The way of the Country of the Philistines” could hardly have had this name before the Philistines arrived, while, at the epoch in which the text was put into writing, it undoubtedly had that name. It is a normal narrative process, as if we say: “the Neolithic people settled in the area of Tel Aviv”. This does not signify that the site was called “Tel Aviv” in the Neolithic period.

As a consequence of the preceding assumption, this exegetical chronology had fixed the limits between which the exodus should have taken place, between the building of the town of Raamses and the age of the stele of Mer-ne-Ptah, that is between 1292 and 1220 BC, in any case in the XIII century BC. In almost all the urban centres, the tells excavated in the Delta area, there are archaeological layers in the New Kingdom which overlap older levels. This is also the case in the suggested locations of the towns of Raamses and Pitom which may be identified with the archaeological sites of Kantir and of Tell el-Maskhuta, where there are also earlier archaeological levels. But the archaeological elements that accumulated in recent years, together with the comparative literature of ancient Egypt and Mesopotamia, create even more difficulties for the solution of this complex problem.

Wadi Qelt or Prat River is described to be one of the wildest ravines of the region. It travels from west to east, draining most part of the northern Judean wilderness. It was in those banks that the prophet Elijah hid himself during the three-year period of the drought, according to (1 Kings 17).  
It is also believed that some of the biblical occurrences that happened on this route included Zedekiah's flight from the Babylonians, the story of the Good Smaritan and Jesus' travel from Jericho to Jerusalem. 

Judah northern border.

The northern border begins at the “mouth of the Jordan” and extends northwest to Jericho and the Wadi Qelt. It passes just to the south of Jerusalem (Jebus) and then on to Kiriath Jearim (Deir el-Azhar) by way of the Judean hills to Beth Shemesh (Tell el-Rumeileh) on to the border of Philistia on the “northern slope of Ekron” (Tel Miqne). It then passes through the Sorek Valley westward to Jabneel (2 Chron 26:6; later Jamnia) and the Mediterranean Sea.

John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament, Downers Grove: InterVarsity Press, 2000, 233.

The Brook of Cherith

A stream east of the Jordan River, where Elijah sought refuge from Ahab and Jezebel (1 Kgs. 17:3-7). Some scholars equate Cherith with the Wadi Qelt, above Jericho W of the Jordan, but this location contradicts biblical evidence (1 Kgs. 17:3). The Wadi el-Yubis is currently the accepted location. Situated in northern Gilead, it corresponds to 1 Kgs. 17:1 where Elijah is described as “the Tishbite, of Tishbe of Gilead.”

“CHERITH,” Eerdmans Dictionary of the Bible, 233.

Abu Ghosh is an Arab Israeli town well-known for its beautiful churches, classical music festivals, delicious hummus restaurants and its friendly relations with the Jewish population. 

Located in the Jerusalem Hills, just 10 miles northwest of Jerusalem, the town of Abu Gosh is one of most visited places in Israel today.

According to biblical sources, "After the disaster in Beth Shemesh the ark was moved again (1 Sam. 6:21), this time to Kiriath Jearim, (modern Abu Ghosh, about 10 miles northwest of Jerusalem)."
Eugene H. Merrill, 1 Samuel, The Bible Knowledge Commentary; ed. John F. Walvoord and Roy B. Zuck; Wheaton: Victor Books, 1985, 1:438.

Kiriath Jearim in the conquests of Joshua

And the children of Israel journeyed, and came unto their cities on the third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and Kirjathjearim. And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation murmured against the princes. But all the princes said unto all the congregation, We have sworn unto them by the LORD God of Israel: now therefore we may not touch them. This we will do to them; we will even let them live, lest wrath be upon us, because of the oath which we sware unto them. And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them.

Joshua 9:17–21 KJV

After this disaster at Beth Shemesh the ark was moved again (1 Sam. 6:21), this time to Kiriath Jearim (modern Abu Ghosh, about 10 miles northwest of Jerusalem). No doubt the ark was taken there rather than to Shiloh, because the latter was destroyed by the Philistines, perhaps after the battle of Aphek (chap. 4; cf. Jer. 26:9). The ark remained in the custody of the family of Abinadab (1 Sam. 7:1) for about 100 years.

Eugene H. Merrill, 1 Samuel, The Bible Knowledge Commentary; ed. John F. Walvoord and Roy B. Zuck; Wheaton: Victor Books, 1985, 1:438.

Kiryat Ye’arim or Kiriath Jearim is the ancient town where the Ark of the Covenant once rested during the ministry of Samuel. The Ark was taken from the town of Shiloh during the battle against the Philistines and then was captured. The Philistines later returned it to Israel as they took to the Temple Mount.

Kiryat Ye’arim is locted on the west side of Abu Gosh the home of Abinadab was where the Ark of the Covenant stayed from the time of Samuel until King David brought it to Jerusalem.

 

Yad Hashmonah, a messianic village in the region of biblical Kiryat Ye'arim

Yad Hashmonah is a very special village in Israel, founded by Finnish Christian Zionists in 1971. Nestled in the beautiful Judean hills not far from Jerusalem, this moshav (community village)  was established with the purpose of settling the land and with the faith that God would do something special with this place.

A beautiful oasis in the Negev desert, surrounded by white and sandy cliffs. This rare and natural reserve has various plants and wildlife throughout the park.

In between the impressive cliffs, a fresh water stream runs through it and patches of shade cover the various trails. Making it an attractive hike for visitors walking among  the gorgeous canyon that rises above.   

The Ein Avdat National Park and Natural Reserve is located off the Be'er Sheva-Mitspe Ramon, road number 40. The lower entrance to En Avdat is near Ben-Gurion’s tomb and Midreshet Sde Boker. The upper entrance is about 5 km to the south.

Ein Avdat have two entrances to the parking area, one is southern and second is northern.

The blessing and curse here have played out repeatedly in history. The nations or groups (plural: “those”) who have blessed Abram or his descendants have been blessed by God. The individuals (singular: “him”) who have cursed Abram or Israel have been “cursed,” coming eventually to a bad end. This, however, is not a blank check for the actions of unbelieving Israel, as if the nation could do no wrong or deserves no criticism or has no accountability for its actions. It is a general ongoing promise. Acts 3:25 and Gl 3:8 indicate that all the families of the earth are blessed in the availability of salvation through Jesus Christ, and Gl 6:16 refers to the church as “the Israel of God” through which, by implication, that blessing is extended.

Ted Cabal, ed., The Apologetics Study Bible, Nashville: Holman Bible Publishers, 2007, paragraph 712.

One of the most spectacular natural wonders of the world, the Dea Sea is shared by Israel, Jordan and the West Bank. This famous landmark is a healing bath to millions of people from all over the world, who come to heal, soothe and pamper themselves in the mineral-rich waters. Breathtaking in its beauty, surrounded by the Judean Desert, deep cliffs with red and sandy colored walls, and cobalt blue-white waters.  In the bible, the Dead Sea is known as the "Salt Sea" or the "Sea of Arabah" due to its high mineral content where nothing can live it in. Other names also appear, such as the Valley of Siddim or Shedim. During biblical times this sea was mostly known to be a barrier of traffic to Judah from the east.

 

The “Valley of Siddim” was apparently the name of the land now covered by the Dead Sea, one of the world’s richest areas in mineral content (perhaps reflected by the presence of “many asphalt pits,” v. 10). How the valley filled in to become a great body of water is not known, though it appears the flow of the Jordan River out of the south end of the valley into the Arabah was blocked, damming the river. That could have been caused by upheaval related to the destruction of Sodom and Gomorrah.

Ted Cabal, ed., The Apologetics Study Bible, Nashville: Holman Bible Publishers, 2007, paragraph 728.

Beth Jimal's (or Jamal) is a Catholic monastery close to Bet Shemesh, the land of Judah, Israel. It is one of the most popular complex's around and you will usually it find filled with tourists from all over the world. 

Besides exploring the church and its antiquities, there are lovely gardens to wander through and in the springtime, masses of flowering almond trees adorn the grounds. Beit Jimal was bought in 1869 by an Italian Catholic priest by the name of Father Antonio Belloni. He built a big monastery on the hill and later opened an agricultural school for orphaned children. Afterwards, the priests of Salesian Order took over both the monastery and school as per Father Belloni's wishes. 

Connected to Bethlehem monasteries, Beth Jimal offers excellent wine grown in their vineyards, as well as olive oil and fresh honey.

In fact, the number of those who fall to wrath or vengeance is frequently seventy. In each case the mark of leadership or military strength is apparent or suggested. God strikes down seventy men of Beth Shemesh because they “looked into the ark of the LORD” (1 Sam 6:19 NIV). Seventy thousand (in all likelihood the Hebrew word for “thousand” here designates a military division) from Dan to Beersheba are struck down as a result of David’s census of fighting men (2 Sam 24:15; 1 Chron 21:14). Seventy sons of the house of Ahab in Samaria, royal princes all (2 Kings 10:1, 6), are slain by the leading men of the city at Jehu’s suggestion (2 Kings 10:6–7), and seventy heads are delivered to Jehu as grisly tokens of their vote for his leadership. The Canaanite king Adoni-Bezek proclaims the scope of his sovereignty in the boast that “seventy kings with their thumbs and big toes cut off have picked up scraps under my table” as the same fate befalls him (Judg 1:7 NIV).

“Seventy,” Dictionary of Biblical Imagery, 776.

It is unthinkable that God could condone a confusion or a diffusion of the sacred and the profane. To take something holy and inject into it the realm of the profane was to confuse the orders of God. Thus in 1 Samuel 6:19 seventy men of Beth Shemesh were killed for peering into the ark.

The situation with Uzzah can be contrasted with that of the Philistines in 1 Samuel 6:9. These uncircumcised Gentiles also handled the ark of God as they carted it from city to city in what is now called the Gaza Strip, as they did when they prepared to send the ark back home to Israel on a cart. But where the knowledge of holy things had not been taught, the responsibility to act differently was not as high as it was for Uzzah, who should have known better.

Walter C. Kaiser et al., Hard Sayings of the Bible, Downers Grove: InterVarsity Press, 1996, 220.